After briefly mentioning some Reformation-related commemorations that took place after the tercentenary in 1817, this chapter profiles the 400th anniversary of Martin Luther’s birth in 1883 as it was ...
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After briefly mentioning some Reformation-related commemorations that took place after the tercentenary in 1817, this chapter profiles the 400th anniversary of Martin Luther’s birth in 1883 as it was celebrated in Germany (which had achieved national unity in 1871) and in the United States. It argues that while, again, older religious motivations persisted, these commemorations bore witness to a pungent nationalism and/or to a type of “civil religion” as it manifested itself in these two nation-states. Throughout, this chapter also looks at some of the monuments that were erected in the nineteenth century to commemorate Martin Luther and the Reformation.Less

1883 : Luthermania, Germania, and the Novus Ordo Seclorum

Thomas Albert Howard

Published in print: 2016-09-01

After briefly mentioning some Reformation-related commemorations that took place after the tercentenary in 1817, this chapter profiles the 400th anniversary of Martin Luther’s birth in 1883 as it was celebrated in Germany (which had achieved national unity in 1871) and in the United States. It argues that while, again, older religious motivations persisted, these commemorations bore witness to a pungent nationalism and/or to a type of “civil religion” as it manifested itself in these two nation-states. Throughout, this chapter also looks at some of the monuments that were erected in the nineteenth century to commemorate Martin Luther and the Reformation.

The fifth chapter explores the “Caodaists in black,” members of Tâm Tông Miếu, an esoteric temple dedicated to the “three great Asian traditions” of Taoism, Buddhism, and Confucianism in the ...
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The fifth chapter explores the “Caodaists in black,” members of Tâm Tông Miếu, an esoteric temple dedicated to the “three great Asian traditions” of Taoism, Buddhism, and Confucianism in the Sino-Vietnamese lineage. It is led by Lâm Lý Hùng, who spent three decades in California as a member of Caodai congregations. Called through a series of spirit séances to return to assume a position once held by his grandfather, Âu Kiệt Lâm, he is now a transnational religious leader (like Trần Quang Cảnh) who spends most of each year in Vietnam. The black-robed disciples of Tâm Tông Miếu practice a “religion of the shadows” that counterbalances the Caodai “religion of light” by emphasizing a blend of Chinese occult sciences, spirit mediumship, and ascetic renunciation. Guided by séance messages, they have suffered many of the same sanctions as Caodaists, and have formed their own pathway forward. It also examines the repression that Caodaism and other religions suffered after 1975, and efforts to slowly normalize relations with the Socialist Republic of VietnamLess

A “Caodaist in Black” Returns to Live in Vietnam

Janet Alison Hoskins

Published in print: 2015-02-28

The fifth chapter explores the “Caodaists in black,” members of Tâm Tông Miếu, an esoteric temple dedicated to the “three great Asian traditions” of Taoism, Buddhism, and Confucianism in the Sino-Vietnamese lineage. It is led by Lâm Lý Hùng, who spent three decades in California as a member of Caodai congregations. Called through a series of spirit séances to return to assume a position once held by his grandfather, Âu Kiệt Lâm, he is now a transnational religious leader (like Trần Quang Cảnh) who spends most of each year in Vietnam. The black-robed disciples of Tâm Tông Miếu practice a “religion of the shadows” that counterbalances the Caodai “religion of light” by emphasizing a blend of Chinese occult sciences, spirit mediumship, and ascetic renunciation. Guided by séance messages, they have suffered many of the same sanctions as Caodaists, and have formed their own pathway forward. It also examines the repression that Caodaism and other religions suffered after 1975, and efforts to slowly normalize relations with the Socialist Republic of Vietnam

This chapter provides a synthesis of the ‘Reformation of Common Learning’, which progressively developed from Peter Ramus’s pedagogy in the mid-sixteenth century to the work of the Moravian Comenius ...
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This chapter provides a synthesis of the ‘Reformation of Common Learning’, which progressively developed from Peter Ramus’s pedagogy in the mid-sixteenth century to the work of the Moravian Comenius in the mid-seventeenth. The essay stretches the traditional periodisation and disciplinary boundaries often applied to reformation studies. By implication, it calls into question the understanding of a seventeenth-century ‘post-reformation’ era, a point underscored by mid-seventeenth-century writers such as Milton who spoke of reform as a continuous process. The wider intellectual currents that were contemporaneous to sixteenth- and seventeenth-century theological developments become essential to understanding the reception of reformation.Less

‘A Generall Reformation of Common Learning’ and its Reception in the English-Speaking World, 1560–1642

Howard Hotson

Published in print: 2010-12-09

This chapter provides a synthesis of the ‘Reformation of Common Learning’, which progressively developed from Peter Ramus’s pedagogy in the mid-sixteenth century to the work of the Moravian Comenius in the mid-seventeenth. The essay stretches the traditional periodisation and disciplinary boundaries often applied to reformation studies. By implication, it calls into question the understanding of a seventeenth-century ‘post-reformation’ era, a point underscored by mid-seventeenth-century writers such as Milton who spoke of reform as a continuous process. The wider intellectual currents that were contemporaneous to sixteenth- and seventeenth-century theological developments become essential to understanding the reception of reformation.

This chapter identifies an apocalyptic show described in diplomatic correspondence of 1535 as the London Midsummer Watch, which that year was staged with some practical assistance from the court. The ...
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This chapter identifies an apocalyptic show described in diplomatic correspondence of 1535 as the London Midsummer Watch, which that year was staged with some practical assistance from the court. The show's content, and the theatre of the king's presence to watch the performance, made an assertion of the Royal Supremacy timed to follow immediately upon the execution of one of its prominent opponents, John Fisher. The use of drama for propagandist purposes in the 1530s is considered more broadly as part of an analysis of who might have been responsible for this particular one; the likeliest of the three suspects seems to be King Henry VIII himself.Less

1535: A Midsummer Night’s Apocalypse

Martin Wiggins

Published in print: 2012-08-02

This chapter identifies an apocalyptic show described in diplomatic correspondence of 1535 as the London Midsummer Watch, which that year was staged with some practical assistance from the court. The show's content, and the theatre of the king's presence to watch the performance, made an assertion of the Royal Supremacy timed to follow immediately upon the execution of one of its prominent opponents, John Fisher. The use of drama for propagandist purposes in the 1530s is considered more broadly as part of an analysis of who might have been responsible for this particular one; the likeliest of the three suspects seems to be King Henry VIII himself.

The importance of the medieval abbot needs no particular emphasis. The monastic superiors of late medieval England ruled over thousands of monks and canons, who swore to them vows of obedience; they ...
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The importance of the medieval abbot needs no particular emphasis. The monastic superiors of late medieval England ruled over thousands of monks and canons, who swore to them vows of obedience; they were prominent figures in royal and church government; and collectively they controlled properties worth around double the Crown’s annual ordinary income. As guardians of regular observance and the primary interface between their monastery and the wider world, abbots and priors were pivotal to the effective functioning and well-being of the monastic order. This book provides the first detailed study of English monastic superiors, exploring their evolving role and reputation between the fourteenth and sixteenth centuries. Individual chapters examine the election of late medieval monastic heads; the internal functions of the superior as the father of the community; the head of house as administrator; abbatial living standards and modes of display; monastic superiors’ public role in service of the Church and Crown; their external relations and reputation; the interaction between monastic heads and the government in Henry VIII’s England; the Dissolution of the monasteries; and the afterlives of abbots and priors following the suppression of their houses. This study of monastic leadership sheds much valuable light on the religious houses of late medieval England, including their spiritual life, administration, spending priorities, and their multi-faceted relations with the outside world. It also elucidates the crucial part played by monastic superiors in the dramatic events of the 1530s, when many heads surrendered their monasteries into the hands of Henry VIII.Less

The Abbots and Priors of Late Medieval and Reformation England

Martin Heale

Published in print: 2016-09-22

The importance of the medieval abbot needs no particular emphasis. The monastic superiors of late medieval England ruled over thousands of monks and canons, who swore to them vows of obedience; they were prominent figures in royal and church government; and collectively they controlled properties worth around double the Crown’s annual ordinary income. As guardians of regular observance and the primary interface between their monastery and the wider world, abbots and priors were pivotal to the effective functioning and well-being of the monastic order. This book provides the first detailed study of English monastic superiors, exploring their evolving role and reputation between the fourteenth and sixteenth centuries. Individual chapters examine the election of late medieval monastic heads; the internal functions of the superior as the father of the community; the head of house as administrator; abbatial living standards and modes of display; monastic superiors’ public role in service of the Church and Crown; their external relations and reputation; the interaction between monastic heads and the government in Henry VIII’s England; the Dissolution of the monasteries; and the afterlives of abbots and priors following the suppression of their houses. This study of monastic leadership sheds much valuable light on the religious houses of late medieval England, including their spiritual life, administration, spending priorities, and their multi-faceted relations with the outside world. It also elucidates the crucial part played by monastic superiors in the dramatic events of the 1530s, when many heads surrendered their monasteries into the hands of Henry VIII.

This chapter discusses the engagement of Protestant Christianity with the Enlightenment in the United States—an engagement that most often took the form of “accommodation.” The bulk of the men and ...
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This chapter discusses the engagement of Protestant Christianity with the Enlightenment in the United States—an engagement that most often took the form of “accommodation.” The bulk of the men and women in control of American institutions—educational, political, and social—have sought to retain the cultural capital of the Reformation while diversifying their investments in a variety of opportunities and challenges, many of which came to them under the sign of the Enlightenment. Two processes have driven the accommodation, growing increasingly interconnected over time. The first is “cognitive demystification,” or the critical assessment of truth claims in light of scientific knowledge. The second process, “demographic diversification,” involves intimate contact with people of different backgrounds who display contrasting opinions and assumptions and thereby stimulate doubt that the ways of one's own tribe are indeed authorized by divine authority and viable, if not imperative, for other tribes, too.Less

The Accommodation of Protestant Christianity with the Enlightenment: An Old Drama Still Being Enacted

David A. Hollinger

Published in print: 2013-04-21

This chapter discusses the engagement of Protestant Christianity with the Enlightenment in the United States—an engagement that most often took the form of “accommodation.” The bulk of the men and women in control of American institutions—educational, political, and social—have sought to retain the cultural capital of the Reformation while diversifying their investments in a variety of opportunities and challenges, many of which came to them under the sign of the Enlightenment. Two processes have driven the accommodation, growing increasingly interconnected over time. The first is “cognitive demystification,” or the critical assessment of truth claims in light of scientific knowledge. The second process, “demographic diversification,” involves intimate contact with people of different backgrounds who display contrasting opinions and assumptions and thereby stimulate doubt that the ways of one's own tribe are indeed authorized by divine authority and viable, if not imperative, for other tribes, too.

This chapter examines Martin Luther King Jr.’s use of the Exodus narrative in his oration to reconceive the garbage workers’ strike in Memphis and as he imagines traveling in a time machine to visit ...
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This chapter examines Martin Luther King Jr.’s use of the Exodus narrative in his oration to reconceive the garbage workers’ strike in Memphis and as he imagines traveling in a time machine to visit sublime historical events. It considers how this fantasy of time travel enables King to summon the stupendous, multifaceted importance assigned by biblical writers to the Exodus, and how it also helps him treat the Bible as an ongoing drama that shaped the Protestant Reformation and American emancipation. The chapter argues that King framed the Exodus as a model for later, liberatory events in the lives of African Americans, including the Memphis strike.Less

Across the Red Sea : The Exodus Continues

Keith D. Miller

Published in print: 2011-11-15

This chapter examines Martin Luther King Jr.’s use of the Exodus narrative in his oration to reconceive the garbage workers’ strike in Memphis and as he imagines traveling in a time machine to visit sublime historical events. It considers how this fantasy of time travel enables King to summon the stupendous, multifaceted importance assigned by biblical writers to the Exodus, and how it also helps him treat the Bible as an ongoing drama that shaped the Protestant Reformation and American emancipation. The chapter argues that King framed the Exodus as a model for later, liberatory events in the lives of African Americans, including the Memphis strike.

This chapter looks at the evolving enterprise system from the 1950s to the 1980s. It argues that the inter‐organizational model of focal factories, unitary firms, and interfirm networks remained the ...
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This chapter looks at the evolving enterprise system from the 1950s to the 1980s. It argues that the inter‐organizational model of focal factories, unitary firms, and interfirm networks remained the dominant industrial organization model in spite of significant changes in industrial relations, ownership, government policies, and sources of technology. The different sections of the chapter look at large modern corporations from 1954 to 1987, social transformation and shop‐floor reformation, the adaptive as opposed to the innovative enterprise, structural change, and the post‐war strategy of Matsushita and Hitachi, organizational interdependence (enterprise groups) in post‐war Japan (the six main types of interfirm groupings, and new enterprise groups), the utility of interfirm networks, and the modern corporation and enterprise system.Less

Advancing the Enterprise System

W. Mark Fruin

Published in print: 1994-06-16

This chapter looks at the evolving enterprise system from the 1950s to the 1980s. It argues that the inter‐organizational model of focal factories, unitary firms, and interfirm networks remained the dominant industrial organization model in spite of significant changes in industrial relations, ownership, government policies, and sources of technology. The different sections of the chapter look at large modern corporations from 1954 to 1987, social transformation and shop‐floor reformation, the adaptive as opposed to the innovative enterprise, structural change, and the post‐war strategy of Matsushita and Hitachi, organizational interdependence (enterprise groups) in post‐war Japan (the six main types of interfirm groupings, and new enterprise groups), the utility of interfirm networks, and the modern corporation and enterprise system.

The Catholic church of the post-Tridentine period produced a well-defined body of religious art that spanned the Baroque period and lasted until the French revolution. Stylistic commonalities and ...
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The Catholic church of the post-Tridentine period produced a well-defined body of religious art that spanned the Baroque period and lasted until the French revolution. Stylistic commonalities and theological themes often derive directly from the writings on sacred art that concretized the decrees of the Council of Trent. Federico Borromeo’s treatise On Sacred Painting exemplifies the theological treatment of the portrayal of Christ’s Passion. The sections of the chapter examine Catholic Baroque art by region: northern Europe (principally Flanders); Spain; Italy; and France. The works of Peter-Paul Rubens and Antony Van Dyck are the prime examples of northern Counter-Reformation art. Their portrayals of the Passion are examined in detail. Dutch engravers were significant in the spreading of the Catholic theology of the passion. The paintings of Velázquez, Zurbarán, and Murillo are analyzed as the embodiment of Spanish Counter-Reformation art of the Passion and its use in promoting devotion to the crucified Christ. Italian Baroque art was largely influenced by Spain, while French art of the period shows the beginnings of classicism.Less

The aesthetic mediation : the cross in Baroque Catholic art

Richard Viladesau

Published in print: 2014-03-18

The Catholic church of the post-Tridentine period produced a well-defined body of religious art that spanned the Baroque period and lasted until the French revolution. Stylistic commonalities and theological themes often derive directly from the writings on sacred art that concretized the decrees of the Council of Trent. Federico Borromeo’s treatise On Sacred Painting exemplifies the theological treatment of the portrayal of Christ’s Passion. The sections of the chapter examine Catholic Baroque art by region: northern Europe (principally Flanders); Spain; Italy; and France. The works of Peter-Paul Rubens and Antony Van Dyck are the prime examples of northern Counter-Reformation art. Their portrayals of the Passion are examined in detail. Dutch engravers were significant in the spreading of the Catholic theology of the passion. The paintings of Velázquez, Zurbarán, and Murillo are analyzed as the embodiment of Spanish Counter-Reformation art of the Passion and its use in promoting devotion to the crucified Christ. Italian Baroque art was largely influenced by Spain, while French art of the period shows the beginnings of classicism.

The Church of St Colman, nicknamed the “White Church”, is the first historic church in Scotland to be wholly excavated. It gave a sequence of nine main phases. The 8th century church was elusive – it ...
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The Church of St Colman, nicknamed the “White Church”, is the first historic church in Scotland to be wholly excavated. It gave a sequence of nine main phases. The 8th century church was elusive – it may have survive in a part of one wall; the present building has its origin in the early 12th century, probably when the parish church was created in the reforms of King David on the site of the largely forgotten monastery. In the 13th century the simple rectangular building was lengthened at both ends, an underground crypt constructed at the east end and a belfry at the west. The crypt was thought in the middle ages to house the relics of St Colman of Lindisfarne. In the 15th century the church was burnt down and rebuilt. In the 17th century it was refashioned after the reformation, and a special North Aisle built for the laird and his family. Social difference was accentuated in the 18th century when the rebuilt church had no fewer than five doors for the laird, the minister and the members of various social classes. The church was virtually abandoned in 1843 when the congregation moved to the Free Church. By 1946 old St Colman's was redundant and bought in 1980 by Tarbat Historic Trust for £1. This extraordinary building was thus a theatre portraying the relationships between local people and with their god through the ages.Less

Aftermath: St Colman's Church

Martin Carver

Published in print: 2008-07-03

The Church of St Colman, nicknamed the “White Church”, is the first historic church in Scotland to be wholly excavated. It gave a sequence of nine main phases. The 8th century church was elusive – it may have survive in a part of one wall; the present building has its origin in the early 12th century, probably when the parish church was created in the reforms of King David on the site of the largely forgotten monastery. In the 13th century the simple rectangular building was lengthened at both ends, an underground crypt constructed at the east end and a belfry at the west. The crypt was thought in the middle ages to house the relics of St Colman of Lindisfarne. In the 15th century the church was burnt down and rebuilt. In the 17th century it was refashioned after the reformation, and a special North Aisle built for the laird and his family. Social difference was accentuated in the 18th century when the rebuilt church had no fewer than five doors for the laird, the minister and the members of various social classes. The church was virtually abandoned in 1843 when the congregation moved to the Free Church. By 1946 old St Colman's was redundant and bought in 1980 by Tarbat Historic Trust for £1. This extraordinary building was thus a theatre portraying the relationships between local people and with their god through the ages.